x.
Θεοῦ: τς. ἀμὴν λέγω ὑμῖν, ὃς ἐὰν ph δέξηται τὴν βασιλείαν τοῦ
Θεοῦ ὡς παιδίον, οὗ μὴ εἰσέλθη eis αὐτήν.
35
16. Καὶ ἐναγκαλισά-
µενος αὐτά, τιθεὶς τὰς χεῖρας ἐπ᾽ αὐτά, ηὐλόγει αὖτά.ὶ
17. Καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδόν, προσδραμὼν εἷς καὶ
γονυπετήσας αὐτὸν ἐπηρώτα αὐτόν, “΄Διδάσκαλε ἀγαθέ, τί ποιήσω
9 ‘ 27 , 35 ἵνα ζωὴν αἰώνιον κληρονομήσω;
“Ti µε λέγεις ἀγαθόν ;
οὐδεὶς ἀγαθός, εἰ μὴ els, ὁ Θεός.
18. Ὁ δὲ ᾿Ιησοῦς εἶπεν αὐτῷ, 10. τὰς
ἐντολὰς οἶδας, Mi μοιχεύσης' μὴ ΦονεύσηςΣ: pi κλέψης' μὴ ψευδοµαρτυρήσῃς' μὴ ἀποστερήσῃς" τίµα τὸν πατέρα σου καὶ τὴν
μητέρα.”
a cf.Ch.xiv. πάντα ἐφυλαξάμην ἐκ νεότητός pou.”
67. Lk. xx.
ε 4 x lal ~ 20. Ὁ δὲ ἀποκριθεὶς eitev® αὐτῷ, “ Διδάσκαλε, ταῦτα
21. Ὁ δὲ ᾿Ιησοῦς * ἐμβλέψας
17; xxii.61. "αὐτῷ ἠγάπησεν αὐτόν, καὶ εἶπεν αὐτῷ, “Ev σοι 3 ὑστερεῖ: ὕπαγε, ὅσα ἔχεις πώλησον, καὶ δὸς τοῖς ὅ πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν 1 Instead of τιθεις . . . ηυλογει αυτα ΦΒΟΙ;Δ have κατευλογει τιθεις τας χειρας
επ. αντα (Tisch., W.H.).
2 µη Φονευσης before µη µοιχευσης in BCA (W.H. text). 3 For ο Se αποκ. ειπεν SBCA have ο δε edn. :
4 ge in ΝΒΟΔ.
‘was much displeased” (A. V.) is better, ‘was annoyed ” is better still (*‘ ward un- willig,” Weizsacker).— pj κωλύετε, καὶ of T. R. before μὴ is much better left out: suffer them to come; donot hinder them; an expressive asyndeton.. This saying is the main point in the story for the evangelist, hence the imperfects in ver. 13. It is another lesson for the still spiritually crude disciples.—Ver. 15 answers to Mt. xviii. 3. As Jesus gave several lessons on humility and kindred virtues, in Capernaum, here, and on the way to Jericho (x. 35 f.), it is not to be wondered at if the sayings spoken in the several lessons got somewhat mixed in the tradition. It does not greatly matter when they were uttered. The thing to be thankful for is their pre- servation.—Ver. 16. ἐναγκαλισάμενος, as in ix. 36. Jesus took each child in His arms, one by one, and blessed it: κατευλόγει, imperfect. The process would last a while, but Jesus would not soon weary in such work. The com- pound verb κατευλόγει (SQBCL, etc.), here only, has intensive force like καταφιλέω in Mt. xxvi. 49 (vide notes there and Maclear in Ο. G. Τ.).
Vv. 17-27. Quest after eternal life (Με. xix. 16-30, Lk. xviii. 18-30).—Ver. 17. ἐκπορευομένου a. εἷς ὁδὸν: the incident to be related happens as Jesus is coming out from some house into the highway, at what precise point on the
5 BA al. omit τοις (W.H. in brackets).
journey Mk. neither knows nor cares. The didactic significance of the story alone concerns him.—8.8dacKode ayabe : that the epithet ἀγαθός was really used by the man is highly probable. Vide on Mt.—Ver. 18. τί µε λέγεις ἄγαθόν: on the import of this question vide notes on Mt.—Ver. 19. The commandments of the second table enumerated are ex- pressed by subjunctives with μὴ, instead of future indicatives with ov. While Mt. has the supernumerary, “love thy neigh- bour,” Mk. has μὴ ἀποστερήσῃς, which probably has in view the humane law in Deut. xxiv. 14, 15, against oppressing or withholding wages from a hired servant ; a more specific form of the precept: love thy neighbour as thyself, and a most apposite reminder of duty as ad- dressed to a wealthy man, doubtless an extensive employer of labour. It should be rung in the ears of all would-be Christians, in similar social position, in our time: defraud not, underpay not.—Ver. 21. ἠγάπησεν α.: on the import of the statement in reference to the man vide on Mt. Jesus loved this man. Grotius remarks: Jesus loved not virtues only, but seeds of virtues (‘‘et semina virtutum”’). Field (Otium Nor.) renders “caressed”. Bengel takes ἐμβλέψας ἠγάπησεν as a ἓν διὰ δυοῖν, and renders, amanter aspexit = lovingly regarded him—év σε torepet. In Mk. Jesus, not the inquirer, remarks on the: